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Sri Sumithra Varadarajan

Dhanyosmi

It is really a treat to go through mahavakyas hailing Vishnu as 
parabrahman. Many thanks for posting this great piece of azhvar.

I am just wondering as being a ignorant human being, I was in a pleasant 
trance, reading this, and how the azhvar, who is all knowing about Him felt 
when he penned this. All glories to him who brings to us the glories of 
Lord and I fully agree that, for us it is azhvars, acharyas who matter more 
when studying sastras and learning about God, more than God himself.

Humble pranams & thanks once again.


Sukumar


||Sri Krishnaparabrahmane Namah||


-----Original Message-----
From:   sumithra varadarajan [SMTP:sumivaradan@xxxx]
Sent:   25/11/2003 4:52 PM
To:     vanamamalai@xxxxxxxxxxxxxxx; ramanuja@xxxxxxxxxxxxxxx
Cc:     oppiliappan@xxxxxxxxxxxxxxx
Subject:        [ramanuja] nAnmugan thiruvandhAdhi-4

Sri Parthasarathi thunai
SrimathE rAmAnujaya Namaha
Sri Vara Vara MunayE Namaha
Sri vAnAchala mahA munayE Namaha

PAASURAM-2

In the previous paasuram azhvar staunchly established that nArAyanan is the 
ultimate paramAthma and all other devas were created by him. But in 
general Brahma, the god of creation, Vishnu, the god of sustenance and 
Rudra, the god of destruction all three are considered to be equal and 
having same power. In the second paasuram, Azhvar now refutes the above 
statement with some proof as given by the ethihasas.

"thErunkAl dEvan oruvanE endruraippar
ArumaryA avan perumai-Orum
porul mudivumiththanaiyE yeththavam seidhArkkum
arul mudivadhu AzhiyAn pAl"

Vyakhyanam

(thErunkAl dEvan oruvanE endruraippar) According to pramanams (valid 
proofs) it is clear that there is only one paramathma. People well versed 
in the pramanas (jnani's) without any doubt state that the paramathma is 
none other than Sriman nArayana. If there was more than one ishwaran, then 
there will arise mutual clash between them and there by none of them can be 
the ultimate lord. So there should be only one head so as to run the 
operations in the world smoothly. Next we start analyzing who this head 
could be. All the chetanas and achetanas including brahma, rudran and all 
the devathas are created and destroyed by emperuman (nArAyanan) and he 
stays as antharyAmi inside each one of them. While analyzing about this 
the maharishis came to a conclusion,
"tattvam jignAsamAnAnAm hethubis sarvathOmukai: I
thatvamEkO mahAyOgee harir nArAya: smrutha: II"
(Those who want to know about the paramathma, due to many reasons consider 
only that Srihari who is a mahayogi and otherwise called as nArAyana: as 
the ultimate god.) So the final judgement of the rishis is that there is 
no three gods and the only ultimate god is Sriman nArAyanan.
So if that is so then what are the divine qualities of that paramathma?

(ArumaryA avan perumai) No one can put a boundary to his divine qualities 
and complete talking about his greatness. The greatness of the divine lord 
is beyond our capacity to be understood in full.

(Orum porul mudivumiththanaiyE ) What has been said above is the final 
conclusion of the sruthis and smritis also.

(devan oruvanE?..iththanaiyE) "divyO dEva EkO nArAyanA:" (there is only one 
divine nArayanan); "eeshathE dEva Eka:" (Only one deva controls the actions 
of the chit (living) and the Achits(Non-Living). "EkO deva sarva bhoodhEshu 
kooda:" (Only one deva is found inside all the jeevatmas); "Eka: svathantrO 
jagathO bhabhoova" (he is the only independent god in the world); 
"Bhoodhasya jAtha: pathirEka Aseeth" (He is the only master of all the 
Athmas), "EkO ha vai nArAyana Aseeth" (nArayana alone was there (in the 
start)). There are similarly number of vedic verses which state the 
supremacy of nArayana. Moreover there are other verses from the smritis 
that also convey the same meaning. "Eka sAsthA na dvitheeyOsthi kashshit" 
(There is only one lord; no one else), "Eka Eva jagath swami sakthimAn 
achudha prabhu:" (The jagathpathi is none other than achudha who is the 
leader filled with strength), "Ekas thistathi vishvAthmA sa cha nArAyaNa:" 
(Only the soul of the whole world nArAyaNa
remained), "Eka eva janArdhana: (Only janardhana does all the three great 
jobs of creation, sustenance and destruction).

(Arum ariyAr avan perumai Orum porul mudivumiththanaiyE) "Ka eththA veda 
yathra sa: (who will know his svaroopa and svabhAva? (Personality and 
character)), "sO anga vEdha yethivA na vEdha" (will he himself understand 
his greatness or not) "yasya amatham thasya matham" (For whom the brahmam 
is beyond his understanding capacity then the brahmam is known to him), 
"yathO vAchO na nivarthanthE" (whom the words cannot reach and hence 
returns back), "na thE vishnO jAyamAnO na jAthO deva mahimna: 
paramanthamApa" (Oh Vishnu! Those who are taking birth, who have already 
taken birth (those who will take birth) doesn't know the upper limit of 
your greatness) "A-thAvA nasya mahimA athO jAyAmscha purusha:" ("is this 
the amount of his greatness? Is he not beyond all this) states the Vedas. 
Further, Ramayana states "Oh lord! You are the supreme. No one 
understands you ("tvam hi lOkakadhir deva na tvAm kEshana jAnathE"). 
Mahabharatha moksha dharmam states, "I am the one who creates brahma and
rudran and even they do not understand me due to my maya" (prajApathimcha 
rudranchApi??.), " Oh rudra! That paramapurushan cannot be understood by 
you and me (brahma). He remains as a witness to one and all and cannot be 
understood by anyone" (na sa shayas tvayA drashtum??).

(To be continued)

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

Adiyen rAmAnuja dAsee
Sumithra Varadarajan






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